scholarly journals The Intersubjective Type of Religiosity: Theoretical Framework and Methodological Construction for Developing Human Sciences in a Progressive Muslim Perspective

2020 ◽  
Vol 58 (1) ◽  
pp. 63-102
Author(s):  
Muhammad Amin Abdullah
Keyword(s):  
Social Sciences ◽  
Religious Education ◽  
Theoretical Framework ◽  
Human Sciences ◽  
Human Beings ◽  
Multicultural Society ◽  
Distinctive Features ◽  
Islamic Studies ◽  
Perpetual Peace ◽  
Subjective Perspective

An everlasting and perpetual peace in the life of different religious adherents anywhere is the prime purpose of human beings. This article will discuss the methods and approaches of religious education in a contemporary multicultural society. Three approaches to the study of religion: dogmatic, critical, and ethical will be elaborated simultaneously. One cannot rely solely on one approach and neglects the two others without having their implications and consequences in the life of multi-religious society. In addition to the religious and Islamic studies perspectives, I will elaborate the issues based on philosophical concepts, i.e. subjective, objective, and intersubjective, as well. The subjective perspective is commonly based on ‘ulūm al-din, meanwhile the objective one is on social sciences. The combination between the two is called, in this paper, as an intersubjective pattern of religiosity. One of its distinctive features is its sensitivity towards and its ability to accommodate the presence of other communities whose rights are respected and guaranteed.[Kedamaian yang kekal dan abadi bagi semua pemeluk agama yang berbeda di berbagai aspek kehidupannya merupakan tujuan utama dari kemanusiaan. Artikel ini membahas beberapa metode dan pendekatan pendidikan agama pada masyarakat multikultural dewasa ini. Tiga pendekatan dalam pengkajian agama yang dogmatis, kritis dan etis akan dielaborasi secara simultan. Satu pendekatan tidak bisa berdiri sendiri dan menegasikan dua yang lain karena implikasinya dalam kehidupan masyarakat yang multireligius. Selain dalam perspektif keagamaan dan keislaman, artikel ini akan mengelaborasi persoalan di atas dengan pendekatan filosofis: subjektif, objektif, dan intersubjektif. Pendekatan subjektif umumnya didasarkan pada ulūm ad-dīn, sedangkan pendekatan objektif didasarkan pada ilmu-ilmu sosial. Perpaduan antara keduanya, dalam artikel ini, disebut dengan pola keagamaan yang intersubjektif. Salah satu kekhasan pola yang disebut terakhir ini adalah sensitifitasnya terhadap kehadiran kelompok lain dan kemampuannya mengakomodasi kelompok lain tersebut sebagai pemegang hak-hak yang harus pula dijamin dan dihormati.]

scholarly journals INCLUSIVISM AND EXCLUSIVISM AS WELL AS THEIR EFFECT ON ISLAMIC EDUCATION BASED MULTICULTURAL

2019 ◽  
Vol 1 (1) ◽  
pp. 18-29
Author(s):  
Dhikrul Hakim
Keyword(s):  
Qualitative Methods ◽  
Cultural Differences ◽  
Religious Education ◽  
Real Life ◽  
Scientific Work ◽  
Islamic Education ◽  
Research Approach ◽  
Human Beings ◽  
Multicultural Society ◽  
Library Research

Abstract. The majority of Indonesia's population embraces Islam, there are some of other religions and beliefs that are also recognized and adhered to by residents in this country, Christians, Catholics, Hindus, Buddhists and Confucians. Indonesian society is a society with a very complex level of diversity, the diversity is known as a multicultural society. This implies that without media in the form of education, plural theology will be difficult to develop in Indonesia. With education, we can have strong basics in understanding differences because essentially education is a process of "an effort to humanize humans". This method of scientific work uses qualitative methods with a library research approach. The results of this scientific work are, Religious education based multicultural that is a process of awareness based on tolerance which is intended as a comprehensive effort to prevent conflicts between religions, prevent religious radicalism, while at the same time foster the realization of positive appreciative attitudes towards plurality, inclusivism in dimensions and any perspective does not promote exclusivism. Religion should be able to be a promoter for humanity to always uphold the peace and improve the welfare of all human beings on this earth. Unfortunately, in real life, religion is often been one of the causes of humanity's violence and destruction. Thus, the fulcrum of religious education based multicultural inclusivism actually lies in the understanding and the effort to live together in the context of religious and cultural differences.

Philosophy and History in David Hume

2006 ◽  
Vol 4 (1) ◽  
pp. 51-62
Author(s):  
Jim Sauer
Keyword(s):  
Social Sciences ◽  
David Hume ◽  
Human Sciences ◽  
Human Beings ◽  
Moral Science ◽  
Empirical Basis ◽  
Methodological Basis ◽  
The Social ◽  
Two Sides

In this paper, I argue that there is a recursive relationship between history and philosophy that provides the methodological basis for the moral (human) sciences in the work of David Hume. A grasp of Hume's use of history is integral to understanding his project which I believe to be the establishment of “moral science” (i.e., the social sciences) on an empirical basis by linking that history and philosophy as two sides of the same discourse about human beings.

Religion in the Age of the Anthropocene

2019 ◽  
Author(s):  
Arianne F. Conty
Keyword(s):  
Social Sciences ◽  
Climate Change ◽  
Natural Sciences ◽  
Human Beings ◽  
Risks And Benefits ◽  
Human Exceptionalism ◽  
The Earth ◽  
Contemporary Christian ◽  
Genesis 1 ◽  
Forms Of Life

Though responses to the Anthropocene have largely come from the natural and social sciences, religious responses to the Anthropocene have also been gaining momentum and many scholars have been calling for a religious response to complement scientific responses to climate change. Yet because Genesis 1:28 does indeed tell human beings to ‘subdue the earth’ monotheistic religions have often been understood as complicit in the human exceptionalism that is thought to have created the conditions for the Anthropocene. In distinction to such Biblical traditions, indigenous animistic cultures have typically respected all forms of life as ‘persons’ and such traditions have thus become a source of inspiration for ecological movements. After discussing contemporary Christian efforts to integrate the natural sciences and the environment into their responses to the Anthropocene, this article will turn to animism and seek to evaluate the risks and benefits that could ensue from a postmodern form of animism that could provide a necessary postsecular response to the Anthropocene.

Why We Disagree About Human Nature

2018 ◽  
Keyword(s):  
Social Sciences ◽  
Human Nature ◽  
Evolutionary Theory ◽  
Animal Cognition ◽  
Scientific Work ◽  
Biological Anthropology ◽  
Human Sciences ◽  
Social Scientists ◽  
Disciplinary Boundaries ◽  
Nature Play

Is human nature something that the natural and social sciences aim to describe, or is it a pernicious fiction? What role, if any, does ‘human nature’ play in directing and informing scientific work? Can we talk about human nature without invoking—either implicitly or explicitly—a contrast with human culture? It might be tempting to think that the respectability of ‘human nature’ is an issue that divides natural and social scientists along disciplinary boundaries, but the truth is more complex. The contributors to this collection take very different stances with regard to the idea of human nature. They come from the fields of psychology, the philosophy of science, social and biological anthropology, evolutionary theory, and the study of animal cognition. Some of them are ‘human nature’ enthusiasts, some are sceptics, and some say that human nature is a concept with many faces, each of which plays a role in its own investigative niche. Some want to eliminate the notion altogether, some think it unproblematic, others want to retain it with reforming modifications. Some say that human nature is a target for investigation that the human sciences cannot do without, others argue that the term does far more harm than good. The diverse perspectives articulated in this book help to explain why we disagree about human nature, and what, if anything, might resolve that disagreement.

Practicing Narrative Inquiry II

2020 ◽  
pp. 283-328
Author(s):  
Arthur P. Bochner ◽  
Andrew F. Herrmann
Keyword(s):  
Social Sciences ◽  
Narrative Inquiry ◽  
Narrative Analysis ◽  
Moral Agency ◽  
Human Sciences ◽  
Pragmatic Development ◽  
The Social ◽  
Crisis Of Representation ◽  
Small Story ◽  
The Life Course

Narrative inquiry provides an opportunity to humanize the human sciences, placing people, meaning, and personal identity at the center of research, inviting the development of reflexive, relational, dialogic, and interpretive methodologies, and drawing attention to the need to focus not only on the actual but also on the possible and the good. In this chapter, we focus on the intellectual, existential, empirical, and pragmatic development of the turn toward narrative. We trace the rise of narrative inquiry as it evolved in the aftermath of the crisis of representation in the social sciences. The chapter synthesizes the changing methodological orientations of qualitative researchers associated with narrative inquiry as well as their ethical commitments. In the second half of the chapter, our focus shifts to the divergent standpoints of small-story and big-story researchers; the differences between narrative analysis and narratives under analysis; and narrative practices that seek to help people form better relationships, overcome oppressive canonical identities, amplify or reclaim moral agency, and cope better with contingencies and difficulties experienced over the life course. We anticipate that narrative inquiry will continue to situate itself within an intermediate zone between art and science, healing and research, self and others, subjectivity and objectivity, and theories and stories.

Myth and Ethics in Business

2001 ◽  
Vol 11 (4) ◽  
pp. 575-597 ◽  
Author(s):  
Aviva Geva
Keyword(s):  
Social Sciences ◽  
Business Ethics ◽  
Theoretical Framework ◽  
Analytical Tool ◽  
Revolving Door ◽  
Real Case ◽  
Ethical Aspect ◽  
Rational Thinking ◽  
Humanities And Social Sciences ◽  
And Function

Abstract:Business myth is generally treated in business ethics literature as a mental obstacle that must be removed in order to prepare the ground for rational thinking on the ethical aspect of business conduct. This approach, which focuses on the content of myth, does not explicate the nature and function of myth. Based on the study of myth in the fields of humanities and social sciences, this paper develops a theoretical framework and analytical tool—the revolving-door model—for researching myth in business. The proposed framework (1) offers new perspectives on myth: the consumer’s, the producer’s, the mythologist’s, and the ethicist’s; (2) explicates various distortion mechanisms of the myth; and (3) enables a redefinition of the relation of business myth to business ethics. The applicability of this framework is demonstrated by means of a real case which sets the stage for examining a set of common myths.

scholarly journals Introduction: Computer Simulations in Social Epistemology

Episteme ◽  
2009 ◽  
Vol 6 (2) ◽  
pp. 107-109 ◽  
Author(s):  
Igor Douven
Keyword(s):  
Social Sciences ◽  
Computer Simulations ◽  
Social Epistemology ◽  
Formal Analysis ◽  
Housing Prices ◽  
Racial Groups ◽  
Friendship Networks ◽  
Human Beings ◽  
The Social ◽  
Methodological Status

Over recent decades, computer simulations have become a common tool among practitioners of the social sciences. They have been utilized to study such diverse phenomena as the integration and segregation of different racial groups, the emergence and evolution of friendship networks, the spread of gossip, fluctuations of housing prices in an area, the transmission of social norms, and many more. Philosophers of science and others interested in the methodological status of these studies have identified a number of distinctive virtues of the use of computer simulations. For instance, it has been generally appreciated that as simulations require the formulation of an explicit algorithm, they foster precision and clarity about whatever conceptual issues are involved in the study. The value of computer simulations as a heuristic tool for developing hypotheses, models, and theories has also been recognized, as has been the fact that they can serve as a substitute for real experiments. This is especially useful in the social domain, given that human beings cannot be freely manipulated at the discretion of the experimenter (for both points, see Hartmann 1996). However, the main virtue of computer simulations is generally believed to be that they are able to deal with the complexities that arise when many elements interact in a highly dynamic system and which often evade an exact formal analysis (see, e.g., Humphreys 1991).

PENDIDIKAN KEIMANAN ANAK DALAM KELUARGA MENURUT ZAKIAH DARADJAT

2018 ◽  
Vol 1 (2) ◽  
pp. 110-121
Author(s):  
Rivanti Muslimawaty
Keyword(s):  
Qualitative Research ◽  
Research Methods ◽  
Religious Education ◽  
Strong Influence ◽  
Educational Institution ◽  
Qualitative Research Methods ◽  
Human Beings ◽  
The Family ◽  
The Relationship

Many parents do not understand the concept of faith education inchildren. This could be based on an assumption that children are stilltoo young to be educated in matters of faith. Whereas the family, in thiscase the parents, is an educational institution that is directly related tothe child since he was born. So there is a thought that the family isbelieved to have a very strong influence on children’s religiouseducation. This happens because the relationship that exists betweenparents and children for 24 hours is very important in education.Zakiah Daradjat is an education expert who also believes that theimportance of faith education is given to children as early as possible,so the purpose of this study is to find out how Zakiah Daradjat’sthoughts about children’s religious education are in the family. Byusing qualitative research methods, the author seeks to explain theeducation of children’s faith in the family according to ZakiahDaradjat. The author found that Zakiah Daradjat had clear thoughtsabout children’s religious education in the family, which aims to makechildren as human beings, through the six pillars of faith, with methodsof exemplification, habituation, wrong correction, erroneous quarrelsthat occur and reminding the forgotten. The evaluations carried out inthe form of memorization tests, tests of understanding and practice ofworship. This makes Zakiah Daradjat’s thoughts still relevant to beapplied in today’s life and become a reference for psrents, teachers abdother related parties.

Islamic International Relations Towards a Theoretical Framework

2015 ◽  
Vol 1 ◽  
Author(s):  
Gubara Hassan
Keyword(s):  
Social Sciences ◽  
International Relations ◽  
Modern Society ◽  
Theoretical Framework ◽  
World Politics ◽  
Muslim World ◽  
The West ◽  
The Past ◽  
Alternative Approach ◽  
The World

The Western originators of the multi-disciplinary social sciences and their successors, including most major Western social intellectuals, excluded religion as an explanation for the world and its affairs. They held that religion had no role to play in modern society or in rational elucidations for the way world politics or/and relations work. Expectedly, they also focused most of their studies on the West, where religion’s effect was least apparent and argued that its influence in the non-West was a primitive residue that would vanish with its modernization, the Muslim world in particular. Paradoxically, modernity has caused a resurgence or a revival of religion, including Islam. As an alternative approach to this Western-centric stance and while focusing on Islam, the paper argues that religion is not a thing of the past and that Islam has its visions of international relations between Muslim and non-Muslim states or abodes: peace, war, truce or treaty, and preaching (da’wah).

DRESSES, FABRIC AND SPECIAL ITEMS AND VALUES OF THE OTTOMAN PADIŞAH AND BÜROKRATS (1670-1672)

ATLAS JOURNAL ◽  
2021 ◽  
Vol 7 (40) ◽  
pp. 1740-1758
Author(s):  
Kayhan ATİK
Keyword(s):  
Social Sciences ◽  
Human Beings ◽  
Dress Code ◽  
Arrival Date ◽  
Special Items ◽  
Research Article ◽  
The People ◽  
The World ◽  
Cultural Structure ◽  
Over Time

The need for cover is a requirement in all parts of the world. More or less this need has been realized in almost every society. In addition, clothing is one of the basic needs of human beings. This basic need has become a pleasure over time, and the temporary innovation that has entered the life of society with the desire to dress completely or the need for change has turned into an excessive, common indulgence shown by the society for a certain period of time. When we evaluate clothing in terms of nations, it has gained very different meanings with the effect of the cultural structure of the society. Considering this situation in the context of civilizations, of course, we can say that it has presented a similar privilege. In short, every society has made its dress code suitable for its culture and civilization. As in the rest of the world, the robes, dresses, turbans and fabrics of the Ottoman sultans showed themselves clearly as an indicator of the position, wealth and status. Especially caftans, fabrics and patterns, each one is a masterpiece of art. Despite having a simple form according to researches, Ottoman caftans have a very magnificent appearance and beauty. The decorations made for these caftans, lining and moldings, fur ornaments, ornaments made with buttons are very perfect. These caftans have aroused the admiration of the whole world with their fabric, motif and splendor, and many researches have been done on these caftans, which have been exhibited and preserved in various local and foreign museums. The sultan's clothes in the Topkapı Palace Museum Sultan's Clothes Archive consist of approximately 2500 pieces. Most of these are hilat, robes and shalwars. In addition, although it is less, there are also children's (prince's) clothes, so there are no women's clothes. RESEARCH ARTICLE ATLAS Journal International Refereed Journal On Social Sciences e-ISSN:2619-936X Arrival Date : 19.03.2021 Published Date : 30.04.2021 2021, Vol:7, Issue:40 pp: 1740- 1758 DOI: http://dx.doi.org/10.31568/atlas.676 ATLAS INTERNATIONAL REFEREED JOURNAL ON SOCIAL SCIENCES Year: 2021 Vol:7 Issue: 40 1740 Here, 21 caftans belonging to Fatih Sultan Mehmet, 77 caftans belonging to Suleiman the Magnificent, 13 caftans belonging to I. Ahmet, II. 30 caftans belonging to Osman, IV. While it is known that there were 27 caftans belonging to Murat, the caftans belonging to six rulers before Fatih Sultan Mehmet were not mentioned by name. In this study, the money spent for the clothes of the sultan in the Archives of the Prime Ministry Ottoman Archives, Topkapı Palace Museum, the cocks and dresses that the sultan had to buy from the council; In dâbü's-sâ, we will focus on the kafân, sarık, other items and values that are deserved by the landlords, the palace-i Atiq aghas, the boys, the Treasury, the cellar, the lords of the Voyage rooms and the people in charge. Keywords: Ottoman, Sultan, Bureaucrat, Clothes, Fabric, Special Items.

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